Bhagavadgita -Radhakrishnan 163

The Bhagavadgita -S. Radhakrishnan

The True Yoga

29. sarvabhutastham atmanath
sarvabhutani ca 'tmani
iksate yogayuktatma
sarvatra sarnadarsanah
(29) He whose self is harmonized by yoga seeth the Self abiding in all beings and all beings in the Self ; everywhere he sees the same
Though, in the process of attaining the vision of Self, we had to retreat from outward things and separate the Self from the world, when the vision is attained the world is drawn into the Self. On the ethical plane, this means that there should grow a detachment from the world and when it is attained, a return to it, through love, suffering and sacrifice for it.
The sense of a separate finite self with its hopes and fears, its likes and dislikes is destroyed.

30. yo math pasyati sarvatra
sarvam ca mayi pasyati
tasya 'ham na pranasyami
sa ca me na pranasyati
(30) He who sees Me every where and sees all in Me ; I am not lost to him nor is he lost to Me.
It is personal mysticism as distinct from the impersonal one that is stressed in these tender and impressive words : "I am not lost to him nor is he lost to Me." The verse reveals the experience of the profound unity of all things in One who is the personal God. The more unique, the more universal. The deeper the self, the wider is its comprehension. When we are one with the Divine in us, we become one with the whole stream of life.

31. sarvabhutasthitam yo
math bliajaty ekatvam
asthitah sarvatha vartamano
'pi sa yogi mayi vartate
(31) The yogin who established in oneness, worships Me abiding in all beings lives in Me, howsoever he may be active
whatever be his outer life, in his inward being he dwells in God. The true life of man is his inner life.

32. atmaupamyena sarvatra
samam pasyati yo 'rjuna
sukham va yadi va duhkham
sa yogi paramo matah
(32) He, 0 Arjuna, who sees with equality everything, in the image of his own self, whether in pleasure or in pain, he is considered a perfect yogi
Atma-aupamya means equality of others with oneself. Even
as he desires good to himself, he desires good to all. He embraces all things in God, leads men to divine life and acts in the world with the power of Spirit and in that luminous consciousness. He harms no creature as, in the words of S., "he sees that whatever is pleasant to himself is pleasant to all creatures, and that what-ever is painful to himself is painful to all beings.[1] He does not any more shrink from pleasure and pain. As he sees God in the world, he fears nothing but embraces all in the equality of the vision of the Self.


References and Context

  1. yatha mama sukham istam tatha sarvapramnam sukham anukulam yadi va yacca duhkham mama pratikulam anistam yatha tatha ppramnam sukham amstam . . na pasyati pratihulam accirati ahimsaka 'ay arthah